ROM 3:21-31

Righteousness through Faith in Christ

21But now, apart from the law, the righteousness of God has been made manifest — attested by the law and the prophets — [3:22] the righteousness of God through faith in Jesus Christ, to all who believe. For there is no distinction: [3:23] for all have sinned and fall short of the glory of God, [3:24] being justified freely by his grace through the redemption that is in Christ Jesus — [3:25] whom God set forth as a propitiation through faith in his blood, as a demonstration of his righteousness, because in his forbearance God had passed over the sins previously committed, [3:26] for the demonstration of his righteousness in the present season — that he might be just and the justifier of the one who has faith in Jesus. [3:27] Where then is the boasting? It is excluded. Through what kind of law? Of works? No — but through the law of faith. [3:28] For we reckon that a person is justified by faith apart from works of the law. [3:29] Or is God the God of Jews only? Is he not also of Gentiles? Yes, of Gentiles also — [3:30] since God is one, who will justify the circumcised by faith and the uncircumcised through faith. [3:31] Do we then nullify the law through faith? Certainly not — on the contrary, we uphold the law.

In the world it was spoken into

In the Roman world, justice was a central civic virtue, often tied to legal systems and the maintenance of order. For Jewish listeners, righteousness was deeply rooted in Torah observance and covenant faithfulness. Paul’s declaration that God’s righteousness is revealed apart from the Law would have been startling, as it bypassed the traditional markers of Jewish identity. The term (redemption) evoked the imagery of freeing slaves or prisoners through payment, a familiar concept in a society built on slavery and patronage. (propitiation) would resonate with Jewish listeners as a reference to the mercy seat in the Temple, where atonement was made. The idea of (forbearance) suggested God’s temporary withholding of judgment, a concept that would challenge both Jewish and Roman notions of justice, which typically demanded immediate retribution. Paul’s argument that this righteousness is available to all, Jew and Gentile alike, through faith in Christ, would have disrupted ethnic and religious boundaries.

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How other translations render this

ROM 3:21

KJV: But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
BSB: But now, apart from the law, the righteousness of God has been revealed, as attested by the Law and the Prophets.
Koinōnos: But now, apart from the law, the righteousness of God has been made manifest — attested by the law and the prophets —

ROM 3:22

KJV: Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
BSB: And this righteousness from God comes through faith in Jesus Christ to all who believe. There is no distinction,
Koinōnos: the righteousness of God through faith in Jesus Christ, to all who believe. For there is no distinction:

ROM 3:23

KJV: For all have sinned, and come short of the glory of God;
BSB: for all have sinned and fall short of the glory of God,
Koinōnos: for all have sinned and fall short of the glory of God,

ROM 3:24

KJV: Being justified freely by his grace through the redemption that is in Christ Jesus:
BSB: and are justified freely by His grace through the redemption that is in Christ Jesus.
Koinōnos: being justified freely by his grace through the redemption that is in Christ Jesus —

ROM 3:25

KJV: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
BSB: God presented Him as an atoning sacrifice in His blood through faith, in order to demonstrate His righteousness, because in His forbearance He had passed over the sins committed beforehand.
Koinōnos: whom God set forth as a propitiation through faith in his blood, as a demonstration of his righteousness, because in his forbearance God had passed over the sins previously committed,

ROM 3:26

KJV: To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
BSB: He did this to demonstrate His righteousness at the present time, so as to be just and to justify the one who has faith in Jesus.
Koinōnos: for the demonstration of his righteousness in the present season — that he might be just and the justifier of the one who has faith in Jesus.

ROM 3:27

KJV: Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
BSB: Where, then, is boasting? It is excluded. On what principle? On that of works? No, but on that of faith.
Koinōnos: Where then is the boasting? It is excluded. Through what kind of law? Of works? No — but through the law of faith.

ROM 3:28

KJV: Therefore we conclude that a man is justified by faith without the deeds of the law.
BSB: For we maintain that a man is justified by faith apart from works of the law.
Koinōnos: For we reckon that a person is justified by faith apart from works of the law.

ROM 3:29

KJV: Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
BSB: Is God the God of Jews only? Is He not the God of Gentiles too? Yes, of Gentiles too,
Koinōnos: Or is God the God of Jews only? Is he not also of Gentiles? Yes, of Gentiles also —

ROM 3:30

KJV: Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
BSB: since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.
Koinōnos: since God is one, who will justify the circumcised by faith and the uncircumcised through faith.

ROM 3:31

KJV: Do we then make void the law through faith? God forbid: yea, we establish the law.
BSB: Do we, then, nullify the law by this faith? Certainly not! Instead, we uphold the law.
Koinōnos: Do we then nullify the law through faith? Certainly not — on the contrary, we uphold the law.

Only verses where the wording diverges meaningfully are shown. Identical phrasings are suppressed.

Where the historical framing draws from

Josephus, WarsWars 2.12.7
Josephus, AntiquitiesAntiquities 17.2.2
Josephus, WarsWars 2.9.2

›Josephus, Wars Wars 2.12.7

“he condemned the Samaritans, and commanded that three of the most powerful men among them should be put to death; he banished Cumanus, and sent Celer bound to Jerusalem”

Cited to ground: justice was a central civic virtue, often tied to legal systems and the maintenance of order

›Josephus, Antiquities Antiquities 17.2.2

“a great number came to him from all those parts where the ancient Jewish laws were observed, and the country became full of people”

Cited to ground: righteousness was deeply rooted in Torah observance and covenant faithfulness

›Josephus, Wars Wars 2.9.2

“Now Pilate, who was sent as procurator into Judea by Tiberius, sent by night those images of Caesar that are called ensigns into Jerusalem.”

Cited to ground: Pilate was procurator

Translator's notes

ROM 3:21

[the] righteousness:The word translated 'righteousness' in this context refers to a state of being in right relationship with God, often implying a legal or covenantal standing, rather than simply moral uprightness.

ROM 3:24

redemption:The term 'redemption' here carries the strong sense of being set free through the payment of a ransom, often from slavery or captivity, highlighting the cost involved in liberation.

ROM 3:25

a propitiation:The word translated 'propitiation' evokes the idea of a sacrifice that turns away wrath or appeases a deity, often associated with the 'mercy seat' on the Ark of the Covenant where atonement was made.
the:The word used here for 'passing over' implies a temporary overlooking or a deferral of punishment, rather than a complete cancellation or forgiveness of the sin itself.